Contentment

Contentment

A Sermon,

Preached on the Lord's Day

in

SANTA ANNA, Texas, September 17, 2007

---

But godliness with contentment is great gain (1 Tim. 6:6)

Godliness and contentment are found here in perfect concert and harmony, because God will not allow one to exist without the other. The two are inseparable in the mind of God, and so the exhortation that we are to live our lives contented demands that we do so with Godliness. Likewise the command that we live a life of Godliness demands that we are content to do so. As we all know, just because God requires something of man – rarely means that man is able to obey him. There is much talk of contentment today, but it seems that so few people even have a concept of what it really means. To understand what Biblical contentment is, we must first understand what it is not.

Contentment is satisfaction, but this satisfaction must be with Godliness.

Contentment is not satisfaction with disobedience.

Contentment is not satisfaction with ignorance.

Contentment is not satisfaction with worldliness.

Contentment is not satisfaction in serving two masters.

Contentment is not satisfaction in the abrogation of law.

Contentment is fulfillment, but this fulfillment must be with Godliness.

Contentment is not fulfillment with syncretism and without separatism.

Contentment is not fulfillment with rebellion.

Contentment is not fulfillment with anarchy.

Contentment is not self-fulfillment, self-esteem, self-satisfaction, or self-aggrandizement.

We will find that contentment is directly linked in the scripture to right action and right doctrine. It is only when we live rightly and obediently, and when we live rightly according to right doctrine (which is here called Godliness), that we are to be content. Contentment with less than Godliness is a monster and is abominable in the sight of God. We may live in a Godly way and not be content, and that is a sin, akin to covetousness. This is common to Godly men, and it is something a good man or woman will pray about and work on all of their lives. But if we live contentedly in an ungodly way, that is a greater sin – and encompasses all the greatest sins against God.

Let us look at the literary and historical context of our text today, and we will see what God would have us know about this topic:

If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself. But godliness with contentment is great gain. For we brought nothing into this world, and it is certain we can carry nothing out. And having food and raiment let us be therewith content. (1Ti 6:3-8)

Now, someone was going around teaching a doctrine or doctrine contrary to Godliness, and here Paul confronts that false teaching with all of his authority as a messenger of the Most High. What, in particular, were these false teachers teaching? Let's go up a few more verses:

Let as many servants as are under the yoke count their own masters worthy of all honour, that the name of God and his doctrine be not blasphemed. And they that have believing masters, let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit. These things teach and exhort (1Ti 6:1-2).

In the previous chapter, in verse 17, Paul had been exhorting the brethren to take care of and to provide for their elders, particularly those who rule and rule well (called a “ruling elder”):

Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine. For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer is worthy of his reward. Against an elder receive not an accusation, but before two or three witnesses (1Ti 5:17-19).

So particularly, Paul is dealing with right behavior in the body. We should obey them that are in authority over us, and provide for those who work spiritually on our behalf – doubly so those who work and labor “in the word and doctrine”. The point is that God has appointed some men to certain positions and conditions, and we are to not only obey and honor God's decision, but we are to gladly and happily support them. Now, we go over into the 6^th chapter, and Paul is exhorting the brethren to obey their earthly masters, especially those who are Christians, in the same manner that you would obey a spiritual authority. Unhappily, a rebel is a rebel. An anarchist is an anarchist, and we can be sure that a man who does not recognize and obey spiritual authority (and all that God has to say about them) will not rightly treat his earthly master either. So, there were some men who were teaching men that they ought not be content to be servants and to be lower on the social or cultural rung, but they ought to be social climbers, wealth seekers, seeking after riches and authority and power. Here is where it gets interesting. Paul is rebuking this whole concept, and he compares the honor and reverence that is due an earthly boss or magistrate, with the honor and reverence that is due an elder in the Church. Well, today that wouldn't be much, but let me tell you that back then Godly people highly reverenced and honored the servant of God. Now, especially if your master is a Christian, you ought to recognize that God has placed him in his place and station, and you should honor and reverence him, and recognize that God has put them in that place for your good, and for the good of His kingdom. For those who labor under a master who may not be a Christian, you are required to honor and reverence and obey him, because if you do not, you blaspheme the name of God and his doctrine! So the exhortation is to honor and reverence authorities, and to not seek earthly gain and riches – but to be content in Godliness, because in the long scheme of things, this (and this only) is great gain.

One of the great cavils or accusations made against the doctrines Predestination, Election, and the Doctrines of Grace – is that these doctrines are responsible for abuse, tyranny, and for a complete lack of motivation, desire, and ambition in people. The Arminian and the Papist will hypocritically claim that what they call “Calvinism” is responsible for slavery and for the darkest evils of the dark ages. Of course they never tell you that what they call “Calvinism” was the trumpet blast that ended the dark ages, and that Popery and the doctrines thereof (the same salvation doctrines believed by Arminians) were responsible for the murders, tyrannies and ungodliness of the dark ages. The reformation of right doctrine in the Church put an end to the dark ages of medieval tyranny, oppression, and murder. It is laughable that any Arminian, or any man who knows anything about history, would accuse “Calvinism” of fostering tyranny. However, since they brought up the issue, we ought to look at what they are really saying. What is it that Arminians and Papists are saying when they accuse what they call “Calvinism” of encouraging a lack of ambition? Are they not really saying that no man should ever have to be under a yoke? And if he is, aren't they arguing that such a pitiful creature ought not to honor his master? Aren't they teaching that men ought not be in servitude, but rather they out to seek greater gain, since they must believe that gain is godliness? What does Paul have to say to such people, and to right Christians who know them?

If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.

It is a wicked teaching that tells men to advance themselves for worldly gain. It is a perverse and evil teaching that convinces men to seek social, cultural, or economic advancement – and to consider it Godly to do so. Paul says that these men are proud, knowing nothing. He says that the teachings they push bring forth envy, strife, railings, evil surmisings, and perverse disputings of men of corrupt minds, destitute of the truth. Paul and Christ taught me to be satisfied and content with Godliness, in whatever station God has provided for them. This does not say that men ought to be satisfied in their worldliness, if they are currently in the world. This does not say that men ought to stay in some worldly job or employment, when God has provided us with a better way to live. This does not say that we ought to be content in our condition, if our condition is not in line with right doctrine, the commandments of God, and with Godliness. Someone who says, “God has me in this place, so I am just being content in it” had better look around and see what place he is in. If he is in Sodom, he may just be a Sodomite. If he is in Egypt, he may just be an Egyptian. Too many men fool themselves by saying they are Lot, even though no angel ever comes to take them from Sodom. Being satisfied in an ungodly situation is just ungodliness, it is not contentment. A lie that is told earnestly and vigorously to ourselves, is no less a lie.

Contentment is satisfaction and fulfillment in our place, condition, and position – provided that it is a Godly one. So long as our doctrine and our situation is Godly, we are to be content in it. There are no social climbing Christians. There are no upwardly mobile Christians. A complete and contextual reading of scripture does not allow for most of the ways in which people who call themselves “christians” live.

Now, it is not impossible for a rich man to get into the Kingdom, though it is more possible that a camel to go through the eye of a needle. The reason why this is so, is because the actions that lead to riches (especially in this modern world) are almost completely based on violations of the commandments and requirements of God. The way a man must live in order to become rich (and especially to stay that way), almost universally must damn him: And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God! (Mark 10:23). It is possible, though not likely, that God might allow a Christian to grow rich ("If riches increase, set NOT your heart upon them" (Psalm 62:10), but there are great warnings and threatenings for those very, very, very few who may do so, and there are specific instructions as to what they are to do with any wealth they may accumulate:

Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; That they do good, that they be rich in good works, ready to distribute, willing to communicate; Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life (1Ti 6:17-19).

Now, there are two ways that the false professor handles riches if they come:

First, they just refuse to consider themselves wealthy. If they merely compare themselves to other, more wealthy people, then they can say that they are not wealthy, and they are not then subject to the law of God concerning their condition.

Second, if they do admit that they are wealthy, they right off a check or two, expecting a tax write off or some other temporal gain, and expect that they have done God service. God teaches that they are to take their wealth, and with it THEY are to distribute to those who are in the faith who are needy, and THEY are supposed to communicate (which means to give monetarily) to the elders and leaders in the Church. This exhortation to rich men is in the same chapter as our primary text! It is the culmination of Paul's preaching on the topic of contentment. The Bible primarily speaks to the poor, and has almost nothing (outside of very stark warnings) to those who are rich.

"Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in Faith, and heirs of the Kingdom which He hath promised to them that love Him?" (James 2:5).

If you were warned that the most poisonous serpent in the world was in your tent, you would probably avoid that tent at all cost. Well, the most poisonous sin of all is covetousness, and it is covetousness that is both the initial cause, and the ultimate end of a lack of contentment.

"Let your conversation be without covetousness; and be content with such things as ye have: for He hath said, I will never leave thee, nor forsake thee" (Hebrews 13:5).

We mentioned recently that a lack of meekness is atheism and unbelief. Likewise, a lack of contentment for Christians is a product of atheism and unbelief. God has said that He will never leave us or forsake us, so why should we not be content in our condition? To be sure, we are to change those things in our lives that are ungodly. If we are living in an ungodly way, we are commanded to repent and change. If we are rich, we are to heed the warnings in scripture, because it would be utter foolishness to believe that when Jesus says “How hardly shall they that have riches enter into the kingdom of God! “, that he just wasn't talking about us. The best way to avoid the dangers of riches and wealth, is to follow the prescription set forth by Paul and Jesus. Paul said that we should give liberally to the needy, and provide for those who are in authority in an abundant way. Jesus said to a rich, young man, “Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me.” (Luke 18:22). Sounds like a pretty simple prescription, but how few will follow it?

Before we close, let us look at the one other time we find the word translated as “contentment” here in the Bible. The first place is in our text here in 1 Tim. 6:6. The second place is in 2 Corinthians, where again Paul is exhorting the brethren to liberality in giving:

“Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver. And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work: (As it is written, He hath dispersed abroad; he hath given to the poor: his righteousness remaineth for ever. Now he that ministereth seed to the sower both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness;) Being enriched in every thing to all bountifulness, which causeth through us thanksgiving to God” (2 Co 9:7-11).

The aside in these verses (where Paul says “it is written”) is a quote from Psalm 112:9, where a description is given of a righteous man. Here Paul teaches that a righteous man, is one who is content in giving (ministering) to those who sow, knowing that the sower (meaning the minister of God) multiplies the seed in:

a) Providing spiritual food to the one who gives,

b) Multiplying the seed that is sown by the giver, thereby increasing the fruit which is born to the account of the one who gives, and, as an added bonus:

The wicked shall see it, and be grieved; he shall gnash with his teeth, and melt away: the desire of the wicked shall perish (Psa 112:10).

Let us close by continuing with the text that immediately follows our verse on contentment:

“For we brought nothing into this world, and it is certain we can carry nothing out. And having food and raiment let us be therewith content. But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness. Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses” (1Ti 6:7-12).

Your servant in Christ Jesus,

Michael Bunker